A treatise on comforting afflicted consciences - The Digital Puritan

A treatise on comforting afflicted consciences - The Digital Puritan A treatise on comforting afflicted consciences - The Digital Puritan

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253 INSTRUCTIONS FOR COMFORTINGthoughts and horrible injections thrown into the mind thatcan be possibly imagined ; nay, that the devil himself candevise. See Matt, iv, 6, 9. What a hell it is to want thecomfortable influence of the Father's pleased face andfavour. See INIatt. xxvii, 46. And therefore he cannotchoose but be "afflicted in our afflictions;" and verysensibly and sweetly tender-hearted in all our spiritualtroubles. They pity us most in our sicknesses, who havefelt the same themselves.*' In that he himself suffered andwas tempted, he is able to sviccour them that are tempted "(Heb. ii, 18). As for the blessed Spirit, it is his properwork, as it were, " to comfort them that mourn in Zion ; togive unto them beauty for ashes ; the oil of joy for mourning,the garment of praise for the spirit of heaviness." And yetbesides all this, thy heavenly Father, in the distress of thysoul, sets also on work the church of God about thee ;faithful ministers to pray for, and prepare seasonable andsound arguments, reasons, counsels, and comforts out ofGod's blessed book, to support, quicken, revive, and recoverthee all they can ;private Christians to commend thy caseunto the "throne of grace and mercy;" and that extraordinarilywith mightiness of prayer upon their moresolemn days of humiliation.Thus, and in the like manner, peruse all the compassionatepassages of the most tender-hearted parents to their bestbelovedchildren in all cases of danger and distress ; and soand infinitely more tenderly will our heavenly Father dealwith all that are upright-hearted in all their troubles, trials,and temptations, tor the dearest love of the most affectionatefather and mother to their child is nothing to that, whichlie bears to those that fear him (Isa. xlix, 15; Psalm ciii, 13;Deut. viij, 5),CHAP. VI.A Principle of Conifoit from something within us, confirmed fromseveral Testimonies and Instances of Scripture, and by one Reason.Thirdly. There is a precious principle in the mystery ofsalvation, which, as a comforting cordial water, serves toquicken and revive in the swoonings and faintings of thebody, defection of the spirits, and sinking of the heart ; soit may be sovereign to support and succour in afflictionsand dejections of soul, and weaknesses of our spiritualstate. It is thus delivered by divines :—" A constant and earnest desire to be reconciled to God.

IAFFLICTED CONSCIENCES. 269to believe and to repent, if it be in a touched heart, is inacceptation with God as reconciliation, faith, repentanceitself*."" A weak faith shows itself by this grace of God, namely,an unfeigned desire, not only of salvation (for that thewicked and graceless man may have), but of reconciliationwith God in Christ. This is a sure sign of faith in everytouched and humbled heart, and it is peculiar to theelect t."" Those are blessed who are displeased with their owndoubting and unbelief ; if they have a true earnest desireto be purged from this distrust, and to believe in Godthrough Christ :t.""Our desire of grace, faith, and repentance, are thegraces themselves which we desire ; at least, in God'sacceptation, who accepteth of the will for the deed, and ofour affections for the actions §."'•Hungering and thirsting desires are evidences of arepenting heart II."" Tjue desire argues the presence of things desired, andyet argues not the feeling of it If."" It may not be dissembled, that there are in the worldmany definitions or descriptions of faith, such as do notcomprehend in them that only thing which is the chief stayof thousands of the dear servants of God, and that is, desireswhich may not be denied to be of the nature of faith. I expressmy meaning thus : That when a man or woman isso far exercised in the spiritual seeking of the Lord hisGod, that he would be willing to part with the world andall things thereof if he had them in his own possession,so that by the Spirit and promises of God he might be assuredthat the sins of his former life, and such as presentlydo burthen his soul were forgiven him ; and that he mightbelieve that God were now become his God ;—in Christwould not doubt to pronounce that this person (thus prizingremission of sins at this rate, that he would sell all to buythis pearl) did undoubtedly believe. Not only because itis a truth (though a paradox) that the desire to believe isfaith ; but also because our Saviour Christ doth not doubtto affirm that they are blessed that hunger ' and thirst afterrighteousness, because they shall be satisfied' (Matt, v, 6).' Perkins, in his Grain of Mustard Seed, Concl. 3.t Idem, in his Exposition of the Creed.t Idem, upon the Sermon on the Mount.5 Downam, in his Christian Warfare, chap. .xlii.||Dvke, of Kepentance, chap. xv.II T'T. upon Psalm xxxii.

IAFFLICTED CONSCIENCES. 269to believe and to repent, if it be in a touched heart, is inacceptati<strong>on</strong> with God as rec<strong>on</strong>ciliati<strong>on</strong>, faith, repentanceitself*."" A weak faith shows itself by this grace of God, namely,an unfeigned desire, not <strong>on</strong>ly of salvati<strong>on</strong> (for that thewicked and graceless man may have), but of rec<strong>on</strong>ciliati<strong>on</strong>with God in Christ. This is a sure sign of faith in everytouched and humbled heart, and it is peculiar to theelect t."" Those are blessed who are displeased with their owndoubting and unbelief ; if they have a true earnest desireto be purged from this distrust, and to believe in Godthrough Christ :t.""Our desire of grace, faith, and repentance, are thegraces themselves which we desire ; at least, in God'sacceptati<strong>on</strong>, who accepteth of the will for the deed, and ofour affecti<strong>on</strong>s for the acti<strong>on</strong>s §."'•Hungering and thirsting desires are evidences of arepenting heart II."" Tjue desire argues the presence of things desired, andyet argues not the feeling of it If."" It may not be dissembled, that there are in the worldmany definiti<strong>on</strong>s or descripti<strong>on</strong>s of faith, such as do notcomprehend in them that <strong>on</strong>ly thing which is the chief stayof thousands of the dear servants of God, and that is, desireswhich may not be denied to be of the nature of faith. I expressmy meaning thus : That when a man or woman isso far exercised in the spiritual seeking of the Lord hisGod, that he would be willing to part with the world andall things thereof if he had them in his own possessi<strong>on</strong>,so that by the Spirit and promises of God he might be assuredthat the sins of his former life, and such as presentlydo burthen his soul were forgiven him ; and that he mightbelieve that God were now become his God ;—in Christwould not doubt to pr<strong>on</strong>ounce that this pers<strong>on</strong> (thus prizingremissi<strong>on</strong> of sins at this rate, that he would sell all to buythis pearl) did undoubtedly believe. Not <strong>on</strong>ly because itis a truth (though a paradox) that the desire to believe isfaith ; but also because our Saviour Christ doth not doubtto affirm that they are blessed that hunger ' and thirst afterrighteousness, because they shall be satisfied' (Matt, v, 6).' Perkins, in his Grain of Mustard Seed, C<strong>on</strong>cl. 3.t Idem, in his Expositi<strong>on</strong> of the Creed.t Idem, up<strong>on</strong> the Serm<strong>on</strong> <strong>on</strong> the Mount.5 Downam, in his Christian Warfare, chap. .xlii.||Dvke, of Kepentance, chap. xv.II T'T. up<strong>on</strong> Psalm xxxii.

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